Biblio

"The anger that fuels revolt does not arise, therefore, from objective conditions of deprivation or misery. As long as people regard those conditions as natural and inevitable, as God's Law or man`s way, they do not feel angry about them. So sociologists speak instead of 'relative deprivation,' the subjective comparisons that people make when they compare their actual lives to what might be possible. Alexis de Toequeville observed that 'evils which are patiently endured when they seem inevitable become intolerable when once the idea of escape from them is suggested,' and the freed slave Frederick Douglass put the same idea more passionately. 'Beat and cuff your slave,' he wrote, 'keep him hungry and spiritless, and he will follow the chain of his master like a dog, but feed and clothe him well, work him moderately, surround him with physical comfort, and dreams of freedom intrude.'" (p. 261)

"We serious readers like to meditate upon villainy when we find it in life or in books. Such meditating makes us feel philosophical. Helping professionals are less peaceable. They think of human cruelty as something to study with the unswerving goal of getting rid of it. They interest themselves with, among other subjects, a spectacular specialty of villainy that would have made the poet Tom McGrath prick up his ears—that is, the villainous cunning by which a few human beings condition whole enclaves of other human beings dutifully to commit large-scale cruelty. They regard cruelty the way physicians regard a bacterium or a virus: first, they identify it as fast as they can—get its measure, so to speak, figure out its lifestyle and habitat of choice—and then second, they devise for it the most hostile environment that their technical prowess can invent. We would be furious if our doctor looked into our sore throat, drew back, and then cried out, 'How utterly fascinating! How extraordinary, really, the way those germs writhe and thrive in the host's dark vault of throat!' We want the doctor to be a confrontational agent of change, not an aesthete. If our doctor won't get rid of those squatters we'll find another doctor who will." (p. xxii)

"One of the most important weapons of the organizational activist is the power to ask the right question at the right time. There are activists who make statements critical of an organization and who propose specific policies or actions, but such strategies often provoke resistance. Confronting an organization often comes out of our own ego needs and usually excites an equally ego-centered response from those who feel responsible for what we are confronting. Another strategy is to ask questions rather than make statements. There are, of course, questions that are in fact statements. Socrates was sentenced to die for posing such indicting questions..." (p. 206)

"Witnessing, bearing witness, and writing for others to see and hear—these are the beginning of hope for genuine change. If I cannot alter what I see, I can at least attest to the fact that it happened and is still happening." (p. xvi)